be denied or disregarded without destroying society and degrading both men and women; making the one effeminate and the other masculine. The superiority of the man, however, is not only consistent with the mutual dependence of the sexes, and their essential equality of nature, and in the kingdom of God, but also with the inferiority of men to women in other qualities than those which entitle to authority. The scriptural doctrine, while it lays the foundation for order in re- quiring wives to obey their husbands, at the same time exalts the wife to be the companion and ministering angel to the husband. The man, therefore, so far as this particular point is concerned, stands in the same relation to his wife, that Christ does to the church. There is however a relation which Christ bears to his church, which finds no analogy in that of the husband to the wife. Christ is not only the head of the church, but he is its Saviour, καὶ αὐτός ἐστι σωτὴρ τοῦ σώματος. Why the apostle added these words is not easy to de- termine. Perhaps it was to mark the distinction be- tween the cases otherwise so analogous. Perhaps it was, as many suppose, to suggest to husbands their ob- ligation to provide for the safety and happiness of their wives. Because Christ is the head of the church, he is its Saviour ; therefore as the husband is the head of the wife, he should not only rule, but protect and bless.*
* Sicuti Christus ecclesiae suae praeest in ejus salutem, ita nihil esse mulieri utilius nee magis salubre, quam ut marito subsit. Perire igitur
affectant quae renuunt subjectionem, sub qua salvae esse poterant.—CaLy.